“The Word became flesh”: in this is the ultimate joy of the Christian faith. In this is the fullness of Revelation. The Same Incarnate Lord is both perfect God and perfect man. The full significance and the ultimate purpose of human existence is revealed and realized in and through the Incarnation. He came down from Heaven to redeem the earth, to unite man with God for ever. “And became man.” The new age has been initiated. We count now the “anni Domini.” As St. Irenaeus wrote: “the Son of God became the Son of Man, that man also might become the son God.” Not only is the original fullness of human nature restored or re-established in the Incarnation. Not only does human nature return to its once lost communion with God. The Incarnation is also the new Revelation, the new and further step. The first Adam was a living soul. But the last Adam is the Lord from Heaven (1 Cor. 15:47). And in the Incarnation of the Word human nature was not merely anointed with a superabundant over-flowing of Grace, but was assumed into an intimate and hypostatical unity with the Divinity itself. In that lifting up of human nature into an everlasting communion with the Divine Life, the Fathers of the early Church unanimously saw the essence of salvation, the basis of the whole redeeming work of Christ. “That is saved which is united with God,” says St. Gregory of Nazianzus. And what was not united could not be saved at all. This was his chief reason for insisting, against Appolinarius, on the fullness of human nature assumed by the Only Begotten in the Incarnation. This was the fundamental motive in the whole of early theology, in St. Irenaeus, St. Athanasius, the Cappadocian Fathers, St. Cyril of Alexandria, and St. Maximus the Confessor. The whole history of Christological dogma was determined by this fundamental conception: the Incarnation of the Word as Redemption. In the Incarnation human history is completed. God’s eternal will is accomplished, “the mystery from eternity hidden and to angels unknown.” The days of expectation are over. The Promised and the Expected has come. And from henceforth, to use the phrase of St. Paul, the life of man “is hid with Christ in God” (Colossians 3:3)
Georges Florovsky, Creation and Redemption, Volume Three in the Collected Works of Georges Florovsky, (Nordland, 1976). 95-96.